^LIBRARY OF CONGRESS, 

FORCE COLLECTION] |^ 

1 UNITED STATES OP AMERICA. ^ 



EPISCOPAL BISHOPS, 

THE SUCCESSORS OF 
THE APOSTLES. 



THE 

SERMON 

PREACHED IN ST. PATJL's CHURCH, DETROIT, 

ON SUNDAY, FEB RUARY 13, 1842, 

AT THE ORDINATION OF THE 

REVEREND MONTGOMERY SCHUYLER, 

TO THE PRIESTHOOD, 

ANB 

SABIN HOUGH AND EDWARD HODGKIN, 

TO THE DEACONSHH*. 



BY THE 

RIGHT REVEREND SAMUEL ALLEN McCOSKRY, D.D. 

PUBLISHED BY REQUEST. 



? 



DETROIT: 
MORGAN BATES, PRINTER. 

1842. 



BVG65r 
MS 



^ The following sermon was prepared under the pressure of 
Ihe many cares and anxieties connected with the Apostolic of- 
(V. fice, in addition to those incident to the Rectorship of a large 
parish. The author had not the most remote idea of publish- 
ing it, when it was delivered. But at the earnest solicitation 
of the clergy then present, and many of the Laity of his own 
parish, and of reputable strangers who witnessed the transfer 
of a part of the Ministry, which the Great Head of the Church 
intrusted to his Apostles and their successors, he has consent- 
ed to give it to the public at large. He has been, so far as pos- 
sible, most scrupulously careful to avoid using any words calcu- 
lated to irritate or wound christians who hold different views — 
but he hopes without any compromise of the truth. The sub- 
ject is of vital importance, and concerns the eternal welfare 
of the human race. The author has thus considered it, and 
most fully believes, if the positions advanced cannot be sustain- 
ed — Christ has left no Church on the earth and no mi- 
nistry OF reconciliation. 



I BELIEVE ONE Catholic and Apostolic Church. 

JVicene Creed, 



From all false doctrine, heresy and schism ; from 
hardness of heart, and contempt of thy word and com- 
mandment; 

Good Lord, deliver us. 



The Litany. 



SERMON 



'AS MY FATHER HATH SENT ME, EVEN SO SEND I YOU. 

St, JTohn, XX, SI. 



Every one who has been a close observer of passing events, 
must be convinced that seldom, if ever, has there been exhibi- 
ted a more anxious spirit of inquiry in reference to the true 
Church of Christ, than at the present day. The time has gone 
by, when men would be satisfied with harsh and coarse invec- 
tive, against those who rejoiced in the possession of an unin- 
terrupted succession of the Priesthood of which Christ was the 
Head, and which He established to continue to the end of the 
world. They have grown weary of the continued divisions 
and countless number of sects which have sprung up, all war- 
ring against each other; and are now seeking for some resting 
place, where they can escape such agitations, and feel secure 
under the broad promise our Saviour made to his Church, the 
gates of hell shall not prevail against it. Men have endeavor- 
ed to repress this spirit; and have made the most exciting ap- 
peals to popular prejudice; and under the specious name of re- 
ligious freedom, have, in some degree, kept back the claims of 
the Church of Christ. But however successful these means 
may have been in former days, they are beginning to lose their 
power, and the christian world highly excited by the wide- 
spread ruin which schism, (separation from the true Church of 
Christ,) has effected, is anxiously and boldly inquiring where 
and what is the Church of Christ. 

The ruinous idea, that men could associate together, and 
adopt such rules and government for themselves, as may suit 



their tastes, and still be entitled to lay claim to be apart of the 
Church of Christ, is rapidly passing away. Men have been 
convinced, from sad experience of its fallacy, that hov^ever 
vi^ell adapted such organization may be to secure their civil 
comforts, yet they have not, and will not answer to promote, 
either their religious comfort or freedom. 

The Saviour has not left his household, the Church, to be 
new-modelled by the ever changing opinions of men, or the 
eternal interests of millions of the human race, to be determi- 
ned by a casting vote. His Church is not of man's forming — 
but has been established by Himself, and is regulated by well 
defined and well established laws. He is the Head and per- 
manent Ruler thereof, and although now removed from sight 
and seated on His Mediatorial throne, yet he governs and re- 
gulates this Church, or Kingdom, (as it is frequently called,) 
by His constituted agents, to whom He has committed the 
very same authority which He received from His father, and 
with whom He* has promised to be to the end of the world. 

That this is the case, can easily be ascertained from the word 
of God. In it we find, that the Church is constantly spoken of 
as a permanent body, as one — and its continued unity prayed 
for by the Saviour, its Head. St. Paul says, iJe purchased a 
Church with His own blood. This Church so purchased, is 
called His Body — His Spouse — the Bride — the LamVs wife, and 
Christ is the Head of the body, the Church, And again, there 
is one body, and one spirit^ even as ye are called in one hope of 
your callings one Lord^ one faith, one baptism, one God and Fa- 
ther of all, who is above all, and through all and in you all. 
Such declarations at once settle the point, that the Church is 
not of human organization, but was established by Christ him- 
self — that it cannot be altered in any way by man, either on 
the plea of necessity, or of supposed advantage to be gained. 
Nothing is left, as you perceive, to men in reference to the or- 
ganization of this Kingdom. This has been settled and perma- 
nently fixed by the Saviour himself. They have nothing to do 

* St. Matt, xxvii chap., 19 and 20 v. 



but become subjects of this Kingdom, obey its laws, and pro- 
mote its interests. 

It becomes then a question of vast importance to ascertain — 
to whom Christ has committed the government of this King- 
dom 1 had they successors ? and what are their powers and 
duties? 

1st. To whom Christ has committed the government of 
His Kingdom — the Church. That he transferred the power 
he received from God his Father, the words of the text most 
fully declare. *Bs my Father hath sent me, even so send I you. 
Every thing that could be possessed by a mere human being, 
was given by the Saviour. He was, as the Apostle declares, 
the Head of the body — consequently this headship was transfer- 
red, and all the power necessary to preserve and regulate the 
body. For if the power to preserve and regulate the body be 
not transferred with the headship of the body, the body itself 
must cease to exist; and of course the Church of Christ comes 
to an end. This cannot be. It must follow then, that as Christ 
is the permanent Ruler and Head of this body now in heaven, 
so are those to whom he transferred this power, permanent 
rulers and heads on the earth, for he transferred the earthly 
power over his Church, ^s my Father hath sent me, even so 
send I you. 

The individuals who hold and exercise the office thus given, 
may and do change, but the office created has not, nor can it 
change, so long as the body, the Church, exists, or until the 
power granted be taken back. But the Church has, and will 
exist, until it becomes such a Church as Christ designs it to be, 
and until the gospel is proclaimed through it to all the world. 
For as St. Paul declares, Christ also loved the Church, and 
gave himself for it, that he might sanctify and cleanse it with 
the washing of water by the word, that he might present it to him- 
self a glorious Church, not having spot or wrinkle, or any such 
thing ; but that it should be holy and without blemish. So that 
you perceive, the Church is to continue until it becomes a glo- 
rious Church, not having spot or wrinkle or any such thing. 



And the same Apostle, speaking of the introduction of the Gen- 
tiles into the Church, says : to the intent that now unto the 
principalities and powers, in heavenly places, might he known by 
THE Church, the manifold wisdom of God, It is to continue 
until the gospel, through the Church, is preached to every 
creature. Nor has the power (given by the Saviour) been ta- 
ken back. On the contrary, it is to continue to the end of the 
world, for our Saviour declared to those to whom he gave this 
power, go ye, therefore, and teach all nations, baptizing them in 
the name of the Father, and of the Son, and of the Holy Ghost, 
teaching them to observe all things whatsoever I have command- 
ed you, and lo I am with you always, even unto the end of the 
world. But all nations have not yet been taught and baptized 
— and all those to whom Christ gave this power have died. It 
follows then, that the power is to exist until this is accomplish- 
ed, and if so, it must be found in a certain class of men, for the 
promise is made, that the Saviour will be with them to the end 
of the world. 

The question is now fairly presented, to whom was this 
power transferred ? To none other than the Apostles. They 
were selected by the Saviour to be with Him, as His con- 
stant attendants and ministers to preach the gospel. They had 
also power to baptize, for it is said by St. John, that Jesus him- 
self baptized not, but his disciples. This was their first com- 
mission. Afterwards they received authority to commemo- 
rate our Lord's sacrifice on the cross, when He directed them 
at his last supper, to do as he had done; that is, to bless the 
elements of bread and wine in remembrance of him. This was 
their second commission. 

This was again enlarged prior to the ascension of our Sav- 
iour. He then declared to them, that all power was given to 
him in heaven and on earth, and therefore none could question 
or deny his right to transfer or delegate his authority. He 
therefore said to the Apostles, as my Father hath sent me, even 
so send I you. And when he had said this, he breathed on them, 
and saith unto them, receive ye the Holy Gkok, whose soever 



sins ye remit they are remitted unto them^ and whose soever sins 
ye retaiuy they are retained. 

In this transaction they were raised up to the very same of- 
fice which Christ himself held. I mean that which belonged 
to him in his human nature as head and governor of the 
Church. They were to supply his place in this respect. Full 
power was given to them, viz: the eleven, (for Judas had fal- 
len from his Apostleship,) to set in order the things that were 
wanting in the Church, and in short, to do every thing which 
Christ would have done, had he continued on the earth. And 
you will observe that the Apostles were admitted to the exer- 
cise of this power in the very same manner in which our Lord 
entered upon his office. He did not enter upon his duties as a 
public teacher, until the Holy Ghost fell upon him and anoint- 
ed him for the office. Hence St. Paul says, no man iaketh this 
honor unto himself ^ hut he that is called of Gody as was Jlaron. 
So also Christ glorified not himself to he made a high priest^ hut 
he that said unto him, thou art my son, to-day have I hegotten 
thee. 

There was an actual anci visible setting apart of Christ for 
this office. It was equally so in the case of the Apostles. 
They were not to enter upon the duties of the office which 
Christ had transferred to them, until they had received in a 
full and open manner, the Holy Ghost. Prior to the ascension 
of the Saviour, they had received the power to act as Apostles, 
but not the gifts necessary to fit them for discharging the duties 
connected with the office. The former, viz: the poiaer, was 
given, when Christ breathed on them and said, receive ye the 
Holy Ghost — the latter, viz: the gifts , on the day of Pentecost. 
Hence they were commanded not to depart from Jerusalem, 
but to wait for the promise of the Father, which saith Christ, 
ye have heard of me. The Holy Ghost had descended upon 
the Saviour at his baptism, and he declared that the Apostles 
should also be baptized with the Holy Ghost not many days 
hence, which took place as I have already remarked, on the 
day of Pentecost. 

2 



10 

Here then we have it most solemnly determined, that no 
man could take such an office upon himself. Christ did not do 
so. He was set apart in an open and visible manner by his 
Father. The Apostles did not do so. Their power was enlar- 
ged on three different occasions, and each time by the Saviour 
himself. And when they received the full power which Christ 
possessed, it was done in the most solemn manner, especially 
when the ministerial gifts were bestowed, so that ever}^ one 
could at once see, that they had indeed received the promise 
of the Father — the Holy Ghost. They then commenced to 
preach the gospel, and began to speak with other tongues, as 
the spirit gave them utterance. And to place the power which 
the Saviour transferred to ihem beyond all dispute, and that 
every one might recognize the right to rule and govern the 
Church, He further declared to them, / appoint unto you a 
kingdom, as my Father hath appointed Unto me. 

Here then we have the foundation of the Christian Ministry. 
This solemn transfer of our Saviour's power to the Apostles, 
to govern and rule the Church, was the broad seal to their 
commission to preach the gospel, and under which they were 
to go into all the world, sustained and cheered by his promise, 
lo I am with you always, even unto the end of the world. And 
this power was not transferred to any othei's. The seventy 
who had been sent out by the Saviour to preach, had no part 
in it. They were not mentioned, as their commission had 
expired prior to the crucifixion of Christ. But you will ob- 
serve, that so long as the Saviour exercised the office of 
High Priest, and before He transferred it to the Apostles, im- 
mediately preceding His ascension, there were three grades in 
the ministry, as was the case in the Church under the Jew- 
ish dispensation. Christ — the High Priest; the Apostles — the 
priests; and the seventy — the Levites. The Apostles did not 
reach the highest grade, so long as the Saviour exercised any 
ministerial authority on the earth, but were raised up lo it as 
He was about returning to heaven. They then stood as His 
representatives, and arranged the Ministry, as will hereafter 



u 

appear, after the model which He himself had followed, viz, in 
accordance with the Ministry of the Church as it existed prior 
to His coming. 

This point then is clearly settled; that the Apostles held the 
only ministry which was of Christ. Not only the power to 
rule and govern the Church, but of course it must also follow 
to continue the same power. If not, there never has been any 
authorized ministry in the Church, and all who profess to be 
commissioned as ambassadors of Christ, are gross impostors. 
There can be no escape from such a conclusion. For I have 
endeavored to show you on the authority of the word of God, 
that Christ gave the power which he had received of the Fa- 
ther, only to the Apostles. 

Which brings me to the consideration of the second ques- 
tion. 

Had the Apostles successors 1 This I will attempt to prove. 
It is a question involving the eternal interests of millions — and 
if decided in the negative, must destroy the christian ministry 
under whatever name it may be called. For I have endeavo- 
red to show you from the word of God, that the Apostles were 
the only individuals to whom Christ imparted the power he 
had received from his Father. If it died with them, and the 
promise of His presence to be with them to the end of the 
world, is to be limited to them; then all who call themselves 
ministers of Christ are not only deprived of all power or right 
to preach, but also the only comfort which could sustain and 
cheer them in their arduous, and oftentimes thankless office — 
the presence of the Saviour through the influences of his Spirit. 
But God be thanked, we are not left to doubt on this all im- 
portant question. We have the transfer of aJI ministerial pow- 
er most clearly set forth, as given by the Savfour to the Apos- 
tles; and to prove that such an office was needed to bring sin- 
ners to the knowledge of the truth as it is in Jesus, we have 
also the record of the bestowment of ministerial ability to fit 
them for its duties, given on the day of Pentecost, when they 
spake as the spirit gave them utterance. If such an office was. 



12 

necessary then, it is equally so now. Thousands are still ig- 
norant of the great salvation which our blessed Redeemer 
came to purchase, and thousands ^ho have heard the glad 
tidings, are to be persuaded to believe, through the foolishness 
of preaching. The mere fact that the Apostles also received 
power to work miracles, and actually did so, in no way affects 
the argument. This was necessary to establish the truth of 
Christianity, and put to silence the ignorance of foolish men. 
But when this power was withdrawn, the power to act as the 
representatives of Christ, was not at all affected, for Christ's 
promise was not limited, but extended to the end of the world. 

This proniise must have at once satisfied the minds of the 
Apoatles, that the office they had; received from the Saviour 
was not to cease — that it was to continue until the glad tidings 
of salvation had been conveyed to the ends of the earth. They 
could not live to this period, and therefore all doubt as to their 
right of transfer must have been removed from their minds. 
But mistake on this subject, was impossible. For they not on- 
ly received the Holy Ghost at the time when the Saviour 
breathed on them, and said, receive ye the Holy Ghost; and 
also on the day of Pentecost, to fit them for the performance 
of the duties of the office, but the Saviour promised to give 
them the continual influences of this same Spirit to keep them 
from doing any act which would be wrong, and also to lead 
Uiem into all truth. To direct them not only in preaching the 
gospel, but to enable them to make such arrangements, as 
would secure the preaching of that gospel to every creature 
on the earth. 

What then did they do to this end, and what evidence have 
we that they transferred their powers ? One of the very first 
acts they did after they received the Apostolic office, was to 
transfer the very same power they had received from Christ. 
One of their number had fallen from the high position on which 
Christ had placed him. He had betrayed his Master, and had 
gone to his own place. He had never received the full Apos- 
tolic commission, but as St. Peter observed, he was numbered 



with them and obtained part of this ministry. The fall of Ju- 
das was in accordance with a prophecy uttered by David seve- 
ral hundred years preceding the event, let his habitation be de- 
solate, and let no man dwell therein, and his bishopric let another 
take. So that you perceive his fall was foreseen, and at the 
same lime a clear direction was given, that his place should be 
supplied. This declaration contained in the Psalms must have 
been long known to the Apostles, and although they may not 
have had the most remote idea of the manner of its application, 
yet when the event took place, no difficulty could have been 
felt in applying it to Judas. That this was the case is evident 
from the address which St. Peter made to the disciples. He 
at once referred them to the prophecy uttered by David and 
applied it to Judas. He stood up in the midst of them and 
said, men and brethren, this scripture must needs have been ful- 
filled, which the Holy Ghost by the mouth of David spake before, 
concerning Judas, which was guide to them that took Jesus, 

They therefore, under the guidance of the Spirit which was 
to lead them into all truth, appointed two, Joseph, called Barsa- 
bas, who was surnamed Justus, and Matthias. And they pray- 
ed, and said, thou Lord, ivhieh hnowest the hearts of all men, 
shew whether of these two thou hast chosen, that he may take 
part of this ministry and JlpostlesMp, from which Judas, by 
transgression, fell, that he might go to his own place, And they 
gave forth their lots; and the lot fell upon Matthias; and he 
was numbered with the eleven Apostles. It is singular that the 
Apostles should have thus acted, unless they believed that 
Christ had given to them the power to continue the very same 
office, they had received from Him. And more especially, 
that they should so soon appoint an Apostle in the place of Ju- 
das, when there was no need to increase their number, if there 
were to be no succession. It seems highly probable that this 
subject must have been brought before them by the Saviour 
himself, on those occasions when he had retired with them 
from the multitudes which surrounded him, to converse with 
them, and give them instructions in reference to the Kingdom — 



14 

the Church, -over which they were to be placed. This suppo- 
sition is strengthened by the manner in which it was done. 
St. Peter mentioned it; and referred to the fulfilment of the 
prophecy contained in the Psalms, as at once demanding of 
them some action, in reference to the vacancy occasioned by 
the treachery of Judas. All the Apostles at once consented 
to it. There were no arguments presented by any of their 
number, either for or against the proceeding. Neither is there 
any evidence to show that they thought the proposition admit- 
ted of any doubt or hesitancy on their part. JMow, how could 
this be so, unless they fully believed that Christ had given them 
the power to give to others the power they had received'? 
And unless they had received special instructions on this sub^ 
ject from himself] He must have spoken of the treachery of 
Judas, and also of the position which he occupied, and if so, 
it is reasonable to infer that he gave them instructions to sup- 
ply his place. For it cannot be supposed for one moment, that 
the Saviour would transfer so great an office as he himself had 
received from His Father, to feeble and short-sighted men, 
without giving them instructions, as to the manner in which 
its duties were to be performed, and more especially, whether 
it could be transferred to others. 

But they could not err in a matter which would forever af- 
ter give character to the government of the Church of Christ. 
The Spirit of Christ had been promised to guide them into all 
truth, and to keep them from every error in discharging their 
official duties. If this be not admitted, and this act of the 
Apostles considered as unauthorized, we must come necessari- 
ly to these two conclusions — ^that there cannot be implicit reli- 
ance placed upon any one of their acts— and next, that St. Luke, 
the writer of the " Acts of the Apostles," could not have writ- 
ten under the inspiration of the Spirit, or he never would have 
recorded an unwarrantable act, and palmed it off on the chris- 
tian world, as authorized. It was his duty to have mentioned 
that the Apostles acted unadvisedly, and that they had no right 
to transfer the authority which they had received from the 



15 

Saviour. For his silence and of course his implied recognitiorl 
of this act as authorized^ has led to the continuation of this 
very office, with all its ordinary powers, from that time down 
to the present hour, as you will hereafter see. 

But this cannot be. Few persons are willing to reject the 
"Acts of the Apostles," and therefore, they must recognize 
the transfer of Apostolic authority to Matthias. If so, the po- 
sition is established, that the Apostles had successors. For if 
the power received from Christ, be rightly transferred to one, 
it is rightly transferred to others. For the Saviour fixed no 
limit, but expressly promised to be with their successors to the 
end of the world, which promise, as I have already observed, 
is a clear intimation that the office was to continue. 

In addition to this, we find that when the Holy Ghost was 
given to the Apostles, on the day of Pentecost, to qualify them 
for discharging the duties of the office they had received from 
Christ, prior to his ascension, Matthias was equally honored. 
This was the distinct recognition of the right to transfer their 
office. For ministerial gifts were given to Matthias, precise- 
ly as they were given to the other Apostles, and this would 
not have been the case unless ministerial j)ower had been equal- 
ly conferred. 

After this, he was numbered with the other Apostles, and 
spoken of precisely as they were when they spake w-ith other 
tongues, as the Spirit gave them utterance. But Peter stand- 
ing up with the eleven, lifted up his voice and said unto them, 
^c. Again, Matthias is numbered with the twelve, some time 
preceding the conversion of St. Paul, as we find in the sixth 
chapter of the Acts of the Apostles. Then the tw^elve called 
the multitude of the disciples unto them, and said, it is not rea- 
son that we should leave the word of God and serve tables. 

Nor can it be supposed that Matthias was only ordained 
to be a witness with the Apostles, of the resurrection. If this 
had been the case, that he was only to be a witness, and no- 
thing more, there was no need to ordain him. For, according 
to the statement of St. Peter, he had companied with them all 



16 

the time that the Lord Jesus went in and out among them. 
Besides, St. Paul himself, in his first epistle to the Corinthians, 
numbers Matthias amongst the twelve, and also states that 
several hundred were witnesses of Christ's resurrection, who 
never were Apostles. Proving most conclusively, that the 
mere fact of having seen Christ after he rose from the dead, 
could not have been the only reason why Matthias was raised 
to the Apostleship. Speaking of Christ, he says, he was buried. 
and rose again the third day^ according to the scriptures, and was 
seen of Cephas, then of the twelve, after that he was seen of 
above five hundred brethren at once ; of whom the greater part 
remain unto this present, but some are fallen asleep. Jlfter that, 
he was seen of James ^ then of all the Apostles. And last of all, 
he was seen of me-, also, as of one born out of due time. St. 
Paul, therefore, recognizes Matthias as a true Apostle, as ha- 
ving been properly set apart for that office, and if so, the 
Apostles had, and were to have successors. 

This, however, is not the only instance recorded in the 
scriptures. St. Paul, who was called to the Apostleship by 
the Saviour, and exercised the same power which had been 
given to the other Apostles, also transferred the office he had 
received. He placed Timothy as Apostle over the Church 
at Ephesus, and Titus over the Church in Crete. They 
had supreme authority to rule and govern the Church, and 
also, to set apart Elders and Deacons — inferior and subordinate 
Ministers. So that we arrive at another point, viz: that the 
Apostolic office was not only to continue in the Church; but 
it was to be supreme. There was no other ministry of Christ, 
as I have already shown; all power was centered in them, 
yet they, by the guidance of the Spirit, transferred their office 
to others, and also created inferior grades in the Ministry, 
with limited powers, deriving these powers directly from 
themselves. 

That St. Paul transferred the office he received from the 
Saviour, to Timothy, and gave him superior power and con- 
trol over the Elders and Deacons, all must admit who arc fa^ 



17 

miliar with the word of God. But I proceed to the proof. 
St. Paul says, the charge that I commit unto thee son Timothy^ 
that thou mayest know how thou oughtest to behave thyself in 
the house of God, lohich is the Church of the living God, the pil- 
lar and ground of the Truth, The Apostle places him over 
the Church at Ephesus, and gives him the power to ordain El- 
ders and Deacons in the Churches, as is evident from his in- 
structions to him. The things that thou hast heard of me 
among many witnesses, the same commit thou to faithful men, 
who shall be able to teach others also. And to guide him in the 
performance of this duty, describes, at length, the qualifica- 
tions that all should have, to be fitted for these offices. He 
says,* a bishop (the name then given to the second grade in 
the ministry; the highest grade being designated by the term 
Apostle,) must be blameless, the husband of one wife, vigilant, 
sober, of good behaviour, given, to hospitality, apt to teach, not 
given to wine, no striker, not greedy of filthy lucre, but pa- 
tient, not a brawler, not covetous, one that ruleth well his 
own house, having his children in subjection with all gravity, 
(For if a man know not how to rule his own house, how shall he 
take care of the Church of God.) J^ot a novice, lest, being lift- 
ed up with pride, he fall into condemnation of the devil. More- 
over, he must have a good report of them ivho are without ; lest 
he fall into reproach and the snare of the devil. Likewise must 
the deacons be grave, not double tongued, not given to much 
wine, not greedy of filthy lucre: holding the mystery of the 
faith in a 'pure conscience. And let these, also, first be proved; 
then let them use the office of a deacon, being found blameless. 
Even so must their wives be grave, not slanderers, sober, faith- 
ful in all things. Let the deacons be the husbands of one wife, 
ruling their children and their own houses well. For they thai 
have used the office of a deacon well, purchase to themselves a 
good degree, and great boldness in the faith which is in Christ 
Jesus. The ordination of both Bishops (or Elders) and Dea- 
cons was committed entirely to Timothy, for the Apostle fur- 

*1 Tim. iii chap., from v. 2. 

3 



18 

ther writes to him, lay hands suddenly on no man. That 
these offices were parts of the Ministry which Christ gave to 
the Apostles and their successors, none can doubt, when they 
remember the charge which St. Paul gives to the Elders of 
the Church at Ephesus, prior to the placing of Timothy over 
them as their Apostle. In this charge they are addressed as 
Pastors (not Laymen) as you will hereafter see. And that 
the Deacons were also clothed with Ministerial powers of a 
limited degree is evident, from the fact, that St. Stephen, and 
St. Philip, both Deacons, preached, and the latter baptized as 
we learn from the Acts of the Apostles. Then Philip went 
down to the city of Samaria, and preached Christ^ unto them. 
When they believed Philip preaching the things concerning the 
Kingdom of God, and the name of Jesus Christ, they were bap- 
tized, both men and women. And that this office was greatly 
inferior to the]Apostolic office which Timothy held, is evident 
from the fact, that two of the Apostles were sent, viz: St. Peter 
and St. John to Samaria, who when they luere come down pray- 
ed for them, that they might receive the Holy Ghost (for as yet 
He was fallen upon none of them ; only they were baptized in 
the name of the Lord Jesus) then laid they their hands on 
them, and they received the Holy Ghost. 

But the power of ordination was not the only power which 
Timothy received from St. Paul, which proves that Timothy 
succeeded to the Aposlleship. and was of course superior in 
point of office to the Elders and Deacons, but he had also the 
power to hear charges against the Ministers over whom he 
was placed, and of course give his opinion as to their guilt or 
innocence, and not only so, but to rebuke them before the 
Church, if found guilty. St. Paul says, against an Elder re- 
ceive not an accusation, but before two or three witnesses. Them 
that sin rebuke before all^ that others may fear. And in refer- 
ence to certain doctrines that were taught at Ephesus, he in- 
forms Timothy of them, and tells him to charge some that 
they teach no other doctrine, than that which St. Paul himself 
had made known to them. 



But the proof is still stronger that Timothy succeeded 
to the Apostleship, and that this office was superior to all 
others. If we now refer to St. Paul's charge to the Elders 
that were settled at Ephcsus, prior to the time when Timothy 
was placed over them as their Apostle, or as their Bishop, (as 
the individuals who succeeded to the office were so called as 
I shall hereafter prove) we will find that no power of ordina- 
tion was given to them, nor any power over one another. St. 
Paul's charge to the Elders of Ephesus, is contained in the 
20th chapter of the Acts of the Apostles. He says, take heed 
therefore unto yourselves^ and to all the flock, over the which the 
Holy Ghost hath made you overseers, to feed the Church of God, 
which He hath -purchased with His own blood. For I know this, 
that after my departing, shall grievous wolves enter in among 
you, not sparing the flock. Also of your own selves shall men 
arise, speaking perverse things to draw away disciples after 
them. How different this charge is from that which the 
same Apostle gave to Timothy when he conferred upon 
him the Apostleship, and placed him over the Churches at 
Ephesus. The Elders are addressed as a body, and those 
duties only enjoined upon them that relate to the exercise of 
the Pastoral office: such as feeding the Church, that is nour- 
ishing the members with the bread of life. And in addition, 
to be watchful over themselves, lest some might be led away 
from the faith, speaking perverse things. But in his address 
to Timothy, he speaks to iiim individually — grants to him the 
power of ordination — gives to hiim the power to administer 
discipline — to rebuke those who might speak perverse things, 
and places him over all the Elders who were at Ephesus. 

We have then another instance in which the Apostles im- 
parted to others the very same right and powers which Christ 
had given to them, and which proves that the Apostolic office 
was to continue to the end of the world, in accordance with 
the declaration of the Saviour: lo! I am with you always, even 
unto the end of the world. 

The next instance I would notice to prove, that the Apos- 



20 

ties imparted their office to others, is that of Titus who was 
placed over the Church in Crete by St. Paul, as their Apostle 
or Bishop. He says, to Titus mine own son, after the common 
faith, grace, rnei^cy, and peace, from God^ the Father, and the 
Lord Jesus Christ our Saviour. For this cause left I thee in 
Crete, that thou shouldest set in order the things thatare want- 
ing, and ordain elders in every city, as I had appointed thee. 
You, no doubt, are familiar with the fact, that there were one 
hundred cities in the Island of Crete, and yet St. Paul gives 
the charge of every Church to Titus. And he gave him not 
only the power of ordination, but also of removal from the 
Church, of all who had departed from the faith. Jl man that 
is a heretic, after the first and. second admonition, i^eject, 
knowing that he that is such, is subverted, and sinneth, being 
condemned of himself. These are powers which were never 
given to any but Apostles. The Elders never exercised any 
supervision one, over another. But Titus had both these pow- 
ers conferred upon him by the Apostle Paul. Of course he 
must have been superior to the Elders, and. if so, it proves 
conclusively that he received the very same powers and rights 
that the Apostles received from the Saviour himself. I might, 
also, mention the fact that Barnabas was raised to the Apos- 
tleship, as we find in the 14th chapter of the Acts of the Apos- 
tles. 

Here it may not be out of place to mention that some have 
supposed that the power of ordination was also exercised by 
by the Elders, and if so, it, would in a great degree do away 
with the necessity for the continuance of the Apostolic office. 
That it was only an office created for specific and limited pur- 
poses. The passage of scripture relied on to sustain this posi- 
tion is found in the first epistle to Timothy, and is in these 
words, J^eglect not the gift that is in thee, v)hich was given thee 
by prophecy, with the laying on of the hands of the presbytery. 
Even if it be admitted that this passage sustained the position 
advanced, and that Timothy was ordained by the laying on of 
the hands of the presbytery, it by no means follows, that there- 



21 

{pre there was no difference between the Apostles and Elders. 
For you will remember in his second cpislle to Timothy, St. 
Paul says, wherefore I put thee in remembrance that thou stir 
up the gift of God which is in thee, by the putting on of my 
HANDS. So that you perceive that St. Paul, an Apostle, was 
present, and was the ordainer, and that the presbytery only 
signified their assent to the act by the laying on of their hands, 
as they do in our own Church at the present day. But it is 
conceded by the most learned men among those who deny the 
continuance of the Apostolic office in the Church, that the 
word " presbytery," as used by the Apostle, means the office 
to which Timothy was ordained, and not the persons who or- 
dained him. So that the passage would read, with the laying 
on of hands, to confer the presbytery, or presbytership, or cleri- 
cal office. Such is the opinion of Jerome, and Ambrose, early 
fathers in the Church, who hold to the Apostolic succession, 
and of Calvin and Grotious, who diffijr — the former, however, 
viz: Calvin, on the plea of necessity, as he could not receive 
the Apostolic ministry, from circumstances said by him to be 
beyond his control. 

But the Scripture argument going to prove that the Aposto- 
lic office was to continue, and did continue in the Church, is not 
yet exhausted. They contain evidence of the fact, recorded 
when all the Apostles, with one exception, had laid down their 
lives, as witnesses to the truth and power of the Gospel of the 
Son of God. This evidence is to be found in the book of the 
Revelations of St. John. The seven Churches of Asia were 
addressed by the Saviour, through him. The epistles are di- 
rected to the Angels of those Churches. And it will be no 
difficult matter to prove that these were the Apostles or Bi- 
shops of those Churches. In the epistle, to the Angel of the 
Church at Ephesus, we have these words. Unto the Angel 
o/* the Church at Ephesus write, I know thy works, and thy la- 
bor, and thy patience, and how thou canst not bear them ichich 
are evil; and thou hast tried them, which say they are Apostles, 
and are not, and hast found them liars, S^c. This epistle was 



22 

written in the year 96, and of course there must have been 
many Pastors or Elders over the Churches at that time, for 
there were several when St. Paul sent for them to meet him 
at Miletus, and also when Timothy was placed over them in 
the year 65. And we cannot but conclude that many Elders 
and Deacons, (the inferior ministers as I have already shown) 
were added to the number by Timothy himself, as St. Paul 
had fully set before him, the qualifications such ministers should 
have. But the epistle was directed to the Angel of the Church 
at Ephesus. He was commended for what was good, and re- 
proved for that which was evil in the Churches. If, however, 
he was not the chief officer, why should he be thus addres- 
sed? Why should the Elders and Deacons, the Pastors of 
the Churches, be overlooked ? The only reason that can be 
given is, that the Angel was the Bishop of the Church, and 
he was held accountable for their conduct, and was either com- 
mended or reproved, as it was proper or improper. And you 
will observe that the Angel is particularly commended, for 
having tried them which say they are ^^postles, and are not. and 
hath found them liars. But how could this be done, if he were 
not an Apostle himself? Or why should he try and examine 
the pretensions of impostors, if he had been persuaded that the 
Apostolic office was to be limited to those originally appoint- 
ed, and were not to have successors ? It is at once a distinct 
admission that at that time, in the year 96, there were true 
Apostles, who had succeeded to the office origiually given by 
the Saviour, to the eleven, when he breathed on them and saidj 
receive ye the Holy Ghost ^ as my Father hath sent me, even so 
send I you. If not, why try any one who pretended that he 
had received such an office? 

But there are other considerations going to show the conti- 
nuace of the apostolic office, and that it was supreme and to con- 
tinue so. " The churches arc only called in the epistles, can- 
dlesticks — the Angels are resembled to stars, which give light 
to the candlesticks. Which, as has been observed, is a very 
fit emblem of those who succeeded in the place of the apostles, 



23 

whom our Lord calls the light of the world, and resembles to 
candles, which beuig put into candlesticks, give light to all in 
the house. They are also called, as I have remarked, stars, 
and the same title is given to our Lord himself, who is the 
great light of the world. In addition to this, the term Angel 
IS never given to any, but such as are placed in some high of- 
fice and dignity under God. The angels of God are the 
blessed spirits, who always live in his presence, and execute 
his commands. The Jews called their High Priest by this 
name, because they looked on him as the messenger of God to 
them." It is not then, an uncommon mode of addressing those 
in authority; and the evidence before us is sufficient to prove 
that this name was applied to none other than the Apostles 
who had been placed over the Churches addressed by St. John. 
This, as I have remarked, brings us down to the year 96. 

But we have strong human testimony in reference to this 
point, which at once settles the question as to the office (which 
the persons addressed as Angels,) then held. And it is evi- 
dence which cannot be denied; for we rely upon it with other 
testimony to prove the canon of Scripture. If it be rejected, 
we may at once give up the word of God and throw ourselves 
into the hands of infidels. Ignatius, who suffered martyrdom 
about the tenth year of Trajan, which was only four years 
after the death of St. John the Apostle — at which time Igna- 
tius had been forty years the Bishop of Antioch, tells us who 
was the Bishop addressed by St. John. And it is important 
here to learn, that Ignatius was made Bishop of Antioch by 
St. Peter to fill the vacancy occasioned by the death of Evo- 
dius. In his epistle to the Ephesians, he speaks "of Onesimus, 
their Bishop, and exhorts all of them, presbyters and deacons 
and private citizens, to obey him." Here, then, we have the 
testimony of one who had conversed with some of the Apostles, 
and must have been fully acquainted with their views in refe- 
rence to the ministry and government of the Church. He 
himself, as I remarked, had received the Apostolic office from 
the hands of St. Peter. He tells us that Onesimus was at 



24 

that time, viz; the period when St. John wrote his epistle to 
the Church at Ephesus, their Bishop, the chief officer in the 
Church. And not only so, but he confirms the position already- 
advanced, that there were inferior grades in the ministry — 
presbyters and deacons, and exhorts them to obey their Bishop. 
So that the proof is full, and ought to be conclusive, that the 
Apostolic office was to continue in the Church and always to 
be supreme. 

The proof, however, does not stop here. The testimony is 
equally clear that Polycarp, who was cotemporary with Igna- 
tius, and the fellow disciple of St. John, was, at this time, the 
Bishop of Smyrna, one of the Churches addressed. The epistle 
is directed to him as the Angel. And if so, why may we not 
infer that the epistles were directed to the other Churches in 
the same manner. To the Angel of each, viz: their Bishop. 
Ignatius speaks of Polycarp as the Bishop of Smyrna, "and ex- 
horts all the Church, presbyters and deacons, as well as laymen, 
to be obedient to him." And Irenaeus, who was Polycarp's dis- 
ciple, assures us that Polycarp was ordained Bishop of Smyrna 
by the Apostles. This testimony we cannot reject, for these 
early Fathers were competent and credible witnesses of/acts^ 
although their opinions are only to be taken as the opinions of 
fallible men. If their testimony to facts, as I have already 
observed, is rejected, it is impossible 'to prove that the book 
which we call the Bible, and which we prize as the great chart 
given to us of God to guide us in our voyage through life, is 
true. 

I have thus brought before you the evidence going to show 
most clearly, that the Apostles had successors; and that the 
office which they held, was to be given by those who had re- 
ceived it from them, down through the differents periods of the 
Church. And also, that this office was to be supreme and the 
individuals to whom it was committed, to have the power to 
rule and govern the Church. In all this period, there is no in- 
stance to be found of any one who officiated in holy things 
"(vithout havini? received their commission from them; and we 



25 

find, that the ministry consisted of three grades, as it did in 
the Church under the old dispensation, Bishops, presbyters or 
elders, and deacons. 

And here it is proper to remark, that although the Apostolic 
office was to continue, and has continued, as I shall show, 
without one single link being broken in the chain which con- 
nects it to the Great Head of the Church, Jesus Christ, yet 
the name Apostle has been confined to the first rulers in the 
Church, that is the Apostolic age. After this age, as we learn 
from Thcodoret, one of the Fathers, the term Bishop was ta- 
ken from the second order of ministers and appropriated to the 
first. All, therefore, that is said of Bishops in the New Tes- 
tament, is to be regarded as belonging to the middle grade, 
who were then, and are now, designated by the term elder 
or presbyter. The highest order in the Scriptures, is called 
by the word Apostle, but it is 7iow and has been since the Apos- 
tolic age, designated by the term Bishop. The name, how- 
ever, is nothing — it is the office we are examining, and thus far, 
we think, we have shown that it was to continue in the Church, 
and also as superior to the other orders of the ministry. 

If, however, it is urged that an equality of ministry was es- 
tablished by the Gread Head of the Church — that all were to 
be considered equal in point of ministerial rights, such as is held 
by Presbyterians, Congregationalists and Baptists,*' and that 
there was to be no Apostolic succession — is it not strange that 
it should have been considered so unfitted for the Church of 

*The Methodists do not hold to an cquahty of ministerial rights. But yet their government is 
preshyterian, as the ministerial office is conveyed by presbyters. The highest grade is called 
by the term Bishop, but they liave not the Apostolic succession. The Rev. John Wesley, their 
founder, was only a presbyter of the Church of England. But in endeavouring to excite a 
greater degree of religious feeling in the Church of ubich he was a member, he led his follow- 
ers further than he ever intended or desired. He died, as he himself declared, a member of 
THE Chcrcii of England. Bul he lived long enough to see the danger of ever departing from 
the established laws of Christ's house, his Church. His followers not only left the Church, 
but some assumed the title of Bishop. To whom he thus writes — the letter is directed to Mr. 
Asbury. In one point, my dear brother, I am a little afraid both the Doctor (Coke) and you 
differ from me. I study to be little, you study to be great ; I creep, you strut along. I found 
a school, you a college? Nay, and ca'l it afier your own names! O beware! l)o not seek 
to be something! Let me be Hoihing. and Christ be all in all. One instance of this your great- 
ness, has given me great concern. How can you, how dare you sutler yourself to be called a 
Bishop. I shudder, I start at the very thought. IMen may call me a knave, or a fool, a rascal, 
a scoundrel, and I am content, bul they sliwll never, by niy consent, call me a Bishop ! For my 
sake, for God's sake, for Christ's sake, put a full end to this. Let the Presbyterians do what 
they please, but let the Methodists know their calling better. 

He recognized, as you perceive, the necessity for " the Bishops" to transfer such an office, as 
they alone were the successors of the Apostles. 



26 

Christ as to be banished from it before the close of the first cen- 
tury. There is not a trace of it to be found. During all this 
period, I have proved from the Scriptures and from unques- 
tionable human testimony, that the Apostolic office Vi^as trans- 
ferred from one to another, and that it was supreme. That 
there were inferior grades in the ministry — presbyters and 
deacons. And how could such an office as was held by the 
Apostles, and afterwards by the Bishops, their successors, ever 
arise in the Church, without it had been fully sanctioned by 
the Great Head of the Church. It is impossible. Men are 
too jealous of their rights ever to have yielded to such an as- 
sumption of power without a struggle. And if so, where is 
the evidence of any opposition on their part ] The word of 
God is silent — all history is silent. And Vv^ho could have been 
the usurper] We might as well expect that history would be 
silent in reference to our own civil revolution, as to expect si- 
lence in so remarkable and complete an ecclesiastical revolution 
as must have taken place when Bishops were made the su- 
preme rulers of the Church. It cannot be. 

But, I ask your attention a little longer, to the evidence 
which is furnished from the early records of the Church, to 
prove that the Apostles had successors, viz: the Bishops, and 
that this succession was preserved in all the Churches of which 
we have any account. I quote again from Ignatius, of whom 
we have spoken, and who had been the Bishop of Antioch 
thirty-six years when St. John died. In his epistles, which 
are now to be found entire, and which were written a short 
time before his martyrdom, there is scarcely any duty so ear- 
nestly pressed, and so often inculcated, as that private chris- 
tians should be obedient to their Pastors, and the presbyters 
and deacons to their Bishops, 

In his epistle to the Magnesians, he writes, *' seeing then I 
have been judged worthy to see you, by Damns, your most 
excellent Bishop; and by your very worthy Presbyters, 
Bassus and Apollonius, and by my fellow servant Sotio, the 
Deacon, in whom T rejoice, forasmuch as he is subject unto 



his Bishop as to the grace of God, and to the presbytery as to 
the law of Jesus Christ; I determined to write unto you, 
Wherefore it will become you also not to use your Bishop 
too familiarly upon the account of his youth, but to yield all 
reverence to him according to the power of God the Father; 
as also I perceive that your holy presbyters do: not consider- 
ing his age, which indeed to appearance is young, but as be- 
comes those who are prudent in God, submitting to him, or 
rather not to him, but to the Father of our Lord Jesus Christ, 
the Bishop of us all." Again, he says: "I exhort you that ye 
study to do all things in a divine concord; your Bishop presi- 
ding in the place of God, your presbyters in the place of the 
council of the Apostles: and your deacons most dear to me, 
being intrusted with the ministry of Jesus Christ." And in his 
epistle to the Philadelphians, he says: ''But the Spirit spake, 
saying in this wise; do nothing without the Bishop; keep your 
bodies as the temples of God; love unity; flee disunion; be 
the followers of Christ, as he was of his Father. I, therefore, 
did as became me, as a man composed to unity. For where 
there is division and wrath, God dwellelh not. But the Lord 
forgives all that repent, if they return to the unity of God, and 
to the council of the Bishop." Again, in his epistle to the Tral- 
lians, he says: " Let nothing by any means be done without the 
Bishop, even as ye now practice — subject yourselves to the 
college of presbyters, as to the Apostle^s of Jesus Christ, and 
let the deacons, who are the mystery of Jesus Christ, study to 
please all men, for they are not deacons of meats and drinks, 
but ministers of God's Church." And in his epistle to the Ephe- 
sians, he says: "Let no man be deceived; whoever is without 
the altar, is deprived of the bread of God. Let us beware of 
opposing the Bishop, that we may be subject to God." And 
again, he speaks of Bishops settled to the ends of the world. 
And in his epistle to the Church of Smyrna, he says: "Let no 
man do any thing which concerns the Church, without the 
Bishop. Let that eucharist be accounted valid, which is or- 
dered by the Bishop, or one whom he appoints. Where the 



28 

Bishop appears, there let the people be, even as where Christ 
is, there is the Catholic Church. Without the Bishop, it is 
neither lawful to baptize, nor to celebrate the feast of charity, 
but that which he approves is well pleasing to God." And 
again: ''it is well to know God, and the Bishop. He that knows 
the Bishop, is honored of God." 

I have thus presented a small part of the evidence which 
this Father and martyr, furnishes. This testimony must be 
considered valuable inasmuch as he had many opportunities of 
seeing and conversing with some of the Apostles of our blessed 
Lord, especially with St. Peter and St. John. You will per- 
ceive that he insists upon the fact, that the Bishop is supreme 
as it regards power and rights in the Church. Nor does he 
do this, as if any one disputed it, or supposed that any other 
arrangement could be proper in the Church. He mentions it 
as a thing acknowledged by all. And you also find that he 
constantly speaks of the other orders of the ministry, presby- 
ters and deacons, as inferior to the Bishop. Now, how such 
testimony could be given, and such an arrangement always in- 
sisted upon, without it was in accordance with the views of 
the Apostles, who were guided by the Spirit of God, and with 
whose views Ignatius must have been fully acquainted, I am 
at a loss to know. 

But, I pass to the next witness, Irenaeus, who was the dis- 
ciple of Polycarp, Bishop of Smyrna. Irenaeus was first a 
presbyter and afterwards the Bishop of Lyons. He makes the 
succession of Bishops an argument against the heretics, who 
crept into the Church in that age, and propounds it as the 
surest way to orthodoxy in the Christian faith, to follow those 
who descended in a direct line of succession from the Apostles. 
"We, he says, can reckon up those whom the Apostles ordained 
to be Bishops in the several Churches, and who they wore 
that succeeded them down to our time. And had the Apostles 
known any hidden mysteries which they imparted to none but 
the perfect, (as the heretics pretend,) they would have com- 
mitted them to those men, to whom they committed the 



Churches themselves; for tliey desired to have those in all 
things perfect and unreprovable, whom they left to be their 
successors, and to whom they committed their own Apostolic 
authority.'' He then adds, ''that because it would be endless 
to enumerate the succession of Bishops in all the Churches, he 
would instance in that of Rome." In which he tells us, that Li- 
nus was ordained the first Bishop by St. Peter and St. Paul. 
The next was Anacletus, after him Clemens, and so on to Eleu- 
therius, who was the twelfth from the Apostles, and filled the 
Episcopal chair when Irenaeus wrote. 

Here is testimony full and complete, from one who was the 
disciple of Polycarp, and must have often heard the latter 
speak of the Apostles, and the mode prescribed by them, for the 
government of the Church. It is in itself conclusive. For 
Irenaeus not only asserts the fact that the Bishops were the 
successors of the Apostles, but also that he had at that time a 
correct list of all who had succeeded to that office in all the 
Churches from the time in which the Apostles lived down to 
his own day. 

I also quote from the writings of Hegesippus, who lived at 
the same time with Irenaeus, who travelled through a great 
part of the world on purpose to learn the doctrine and tradi- 
tion, left by the Apostles in the Churches which they founded. 
He says, "he had conversed with many Bishops, and received 
the same doctrine from them all. One of these, whom he men- 
tions by name, was Primus, Bishop of Corinth. Another was 
Anicetus, whom he found Bishop of Rome on his arrival there, 
at which time Eleutherius was his deacon. After Anicetus, 
Soter was Bishop of Rome, 'and Soter was succeeded by Eleu- 
therius. He also states, that Simeon, the son of Cleophas, 
being of our Lord's family, succeeded James in the Bishoprick 
of Jerusalem. And in every succession, he says, and in every 
city, the same doctrine is received, which was taught by the 
law, the prophets, and our Lord." 

Here then we have Irenaeus and Hegesippus, living at 
the same time, in diflferent parts of the world, testifying that 



30 

the Apostles had successors, and that there were Bishops in 
the different Churches. And not only so, but actually tracing 
their succession from one to another. 

This succession you will find brought down to the council 
of Nice, in the year 325, by Eusebius in his ecclesiastical his- 
tory. No link is broken in the chain which connects the Bi- 
shops with the Apostles, and of course with Christ. Another 
witness, who lived in this age, is Polycrates, Bishop of Ephe- 
sus. In a letter addressed to the Bishop of Rome about the 
time of keeping Easter, part of which you will find in Euse- 
bius, he appeals to the tradition of former Bishops and mar- 
tyrs, and the practice of those who lived in his own time. 
Among others, he mentions Polycarp, Bishop of Smyrna and 
martyr — Sagaris, Bishop of Laodicea and martyr — seven Bish- 
ops of his own kindred, and great multitudes of Bishops who 
assembled with him to consult about the time of Easter. And 
he says, that when he wrote this epistle, he had been 65 years 
a christian. So that here is a witness beyond exception, who 
lived the greatest part of the next age after the death of the 
the Apostles, testifying that Bishops were settled in all the 
Churches. 

Clemens, Bishop of Alexandria, also lived at this time. He 
was considered one of the most learned men of that age, and 
he speaks of the ministry existing in three orders, of which 
the Bishop was supreme. Speaking of Matthias, he says, *' that 
though he was not elected by our Lord with the rest of the Apos- 
tles, yet having deserved to be advanced to that office, he was 
substituted in Judas' place. And even now, he says, they who 
live up to the perfect rule of the gospel, may be taken into the 
number of the Apostles. He is indeed a deacon and minister 
of the divnie will, and he is a presbyter of the Church, who 
does both practice and teach what our Lord has prescribed." 
And again, he says, " that St. John, the Apostle, returning from 
Patmos the place of his banishment, to Ephcsus, went about the 
neighbouring nations, and in some places ordained Bishops — 



31 

in others established Churches, and in others, set apart such 
for the Clergy, as were pointed out to him by the Spirit." 

I might go on and bring proof after proof from these early 
witnesses, but I will conclude this part of the subject by a quo- 
tation from the writings of the celebrated Tertullian, a pres- 
byter, who lived at the end of the second and commencement 
of the third century. He says. " the chief or high priest, who 
is the Bishop, has the right of giving (baptism) and after him, 
the presbyters and deacons, but not without the Bishop's au- 
thority, on account of the honor of the Church, which being 
preserved, peace is secured.*' No language could be stronger 
going to show the superior office and power of a Bishop, and 
also that such an office was held in his day. And you will 
observe in all the writings of the early fathers, there is not 
the slightest allusion made to any superiority among the Bishops 
themselves. They were all equal. It was at a much later 
period, when the Bishop of Rome endeavored to gain the su- 
premacy. 

I have now endeavored to bring this subject before you, in 
as clear and condensed a manner as possible, iind in doing 
so, I have shown that the Apostles received full power to rule 
and govern the Church from Christ — that they, very early 
transferred that power to others, and that the office was con- 
tinued in the Church. That it was supreme. And that they 
established two inferior grades in the ministry, to which was 
given limited powers, derived entirely from the Apostles, and 
the Bishops, their successors. How any one can resist the 
testimony, I know not. And what is still more singular, the 
opponents of the Apostolic succession will refer to the very 
Fathers, w^hose testimony I have quoted, and depend upon 
them to establish the truth of the word of God, and many other 
doctrines, but reject their testimony when presented to estab- 
lish one of the most important of all truths — the regular suc- 
cession of the Apostolic ministry. 

Having then established the position under consideration, 
the question is naturally presented, whether we have this min- 



32 

istry. If not, we have no right whatever to perform the duty 
before us — of giving part of that ministry to others. But God 
be thanked, that question can readily be answered. We can 
trace up our ministry much further than the reformation. We 
go back to the days of the Apostles, and find that they early 
obeyed the command of Christ, go ye into all the world, and 
preach the Gospel to every creature. This gospel was early 
carried to that Island now known as Great Britain. It is gen- 
erally supposed that St. Paul was the first messenger of truth 
who visited it. And this opinion was held at a very early pe- 
riod. The testimony to this fact was first given by Clement 
Romanus. He says, that the Apostle Paul " travelled to the 
utmost bounds of the west," an expression, according to Theo- 
doret used, to denote the British Islands. Clement gave this 
testimony as early as the year 70. To the like effect is the 
testimony of Jerome and Theodoret. At all events, the proof 
is most ample to show that Christianity was early introduced 
into these Islands. And the first records of the Church that was 
established there, show that it was organized, as all the other 
Churches were, by the Apostles, and in three orders, with the 
Bishop as supreme. That the succession was carried there 
by St. Paul and continued, as you will see, uninterruptedly in 
the Church. 

As early as the year 314, we have an account of the council of 
Aries, and among those assembled, there were several Bishops 
from Britain. Also, in the council at Sardica, in the year 
347, and at the council of Ariminium, in the year 359. This 
is important testimony, going to show the early organization 
of the Church in Britain, and also that they had the true suc- 
cession of the ministry, and that the Bishops, (as the Apostles,) 
were the supreme rulers in the Church. And also, that there 
was no superiority among the Bishops themselves. That at 
this period, no supremacy was claimed by, or granted to, the 
Bishop of Rome. 

And it will enable us to answer satisfactorily the question 
>often asked, did your Bishops, viz: the Bishops of the Episco- 



33 

pal Church, received their succession from the Roman Cathohc 
Church? We answer unhesitatingly, no. The old British 
Church from which we descend, existed several hundred years 
in all her purity of doctrine, worship and ministry, before she 
was brought under foreign eclesiastical power. But even if 
we had received our ministry through that source, it could do 
us no harm. For that Church, and many of her eloquent de- 
fenders, I have great respect. For, with all her errors, she 
has the regular succession of the ministry, and is a part of the 
Catholic Church. And it is not the way to remove those er- 
rors, to denounce and abuse her priesthood, and hold her up to 
scorn and derision. Oh no. I would rather speak of her in 
kindness — thank her for the good she may have accomplished 
in preserving the word of God — and tell her of her faults — of 
her departure from the old Catholic Church — and endeavor to 
persuade her to give up the commandments of men, and come 
back to the uncorrupted Church of Christ. I pray ardently 
for this happy period to arrive, when she will give up her er- 
rors, and come with all her untiring energy — her patience 
under trial — and her self-sacrificing and self-denying priest- 
hood, and unite in the great work of bringing the scattered 
sheep of Christ, into one fold, under one Shepherd, Jesus Christ, 
the Lord. 

The old British Church then, was not established by, nor 
placed under any foreign ecclesiastical power. She was inde- 
pendent of all other Churches. The only preference ever 
given to any Church in the early periods, was to the Church 
at Jerusalem. And this was only the preference of respect, 
from its being the place where the Great Head of the Church 
ofiered up himself a sacrifice for the sins of the Avorld. She 
was the Mother Church. And we find this respect early 
shown to her, for in the first council of the Apostles, her 
Bishop, James, presided and delivered the opinion of that 
body.* 

In all the early councils, you can easily see, that there was 

* See UlU ciiapi. Acts of Lbe Apostles. 

5 



34 

no spiritual supremacy claimed or admitted. Even Gregory 
the Great of Rome, when the Bishop of Constantinople at- 
tempted to maintain such a claim, used the following language: 
*• Whoever claims the universal Episcopate is the fore- 
runner OF Anticrhist." Gregor. Magn. Epist.j let. 6. Epis- 
tle 30. 

It was not until the year 596, that the attempt was made to 
bring the Catholic Church of Britain under the Roman Bishop. 
Augustin, the monk, was sent to Britain for this purpose — and 
shortly after his arrival, through the aid of Elhelbert, a meet- 
ing of the Clergy of the British Church was held at a place 
known afterwards as Augustin's Oak. *' At the different meet- 
ings held, there were present, the Archbishop of Cambria, se- 
ven Bishops, and a number of the other British clergy. Au- 
gustin wished them to submit to the Bishop of Rome and come 
under his jurisdiction — to conform to the Romish custom of 
keeping Easter— to use the Romish forms and ceremonies in 
the ministration of Baptism, and to join the Romish missiona- 
ries in preaching to the Saxons." The request was start- 
ling to the Bishops of the British Church, and was rejected 
in the strong and decided language presented by the good 
Dinoth, of Bangor.* But resistance was vain — the British 
Church, the true Catholic Church, of which the Episcopal 
Church is a part, was forced, by the civil authority, into sub- 
mission, and by degrees lost her independence. And these 
facts are in accordance with the views of that eminent jurist, 
Sir William Blackstone. He says in his commentaries, {B. 
4, Ch. 8,) '' under the Anglo-Saxon dynasties, the island was 
comparatively independent, and was moje in communion with, 
than subjection to, the Italian Pontiff; but the Norman line of 
monarchs, after William the Conqueror, submitted to the dic- 
tation of the Popes, and conceded one point after another, un- 

* lie it known and without doubt unto you, that \vc all are, and every one of us, obedient 
and subjects to the Church of God, and to the pope of Rome, and lo every godly Christian, to 
Jove every one in his degree in perlect charily, and to help every one of them by word and 
deed, to be the children of Ood ; and other olxuiientie than this, I do not know to be due to him 
whom you name to he pope, nor to be Ihefathnr of fathers, to be claimed and demanded. And 
this obedience we are ready lo give, and to pay to hint, and to every christian, continually. 
Besi.'lcH, wc are under thej^overnmeut of the Bishop of Kaerleon-upon-Uske, who is to oversee 
under God over us, to cause us to keep the way spiriluah— Fuller^ s Church history of Britain, 
rage 89-90— where sec original. 



35 

til the nation found itself completely under the foot of a foreigi? 
Bishop." 

Thus the Church continued, until she had the power of 
throwing off the foreign yoke imposed upon her. This power 
was exercised in the sixteenth century; and her Bishops, Cran- 
ner, Latimer and Ridley, who had the regular Apostolic suc- 
cession, abandoned the errors introduced into her bosom, and 
brought out from the rubbish of ages, the old British Church 
of St. Paul, the true Catholic Church, w'hich ever since, 
like the polar star, has guided many a tempest-tost soul, to the 
haven of eternal rest. They did not leave the Church, or es- 
tablish a new church, they continued in it, and diffused through- 
out every part of it, the life and light of the gospel of the 
Son of God. But those who clung to the Bishop of Rome, set 
up another Church — it is true having an Apostolic ministry, 
but in a state of schism. From the former Church we received 
our ministry. 

At the period of our civil revolution, the Episcopal Church in 
the colonies, was under the care of the Bishop of London. An 
ecclesiastical revolution also took place, and the Church renoun- 
ced all foreign jurisdiction. Of course the Church in America 
was left without a Bishop, arid without the Apostolic succession. 
But God's promise was still recorded — the Church of Christ 
could not be destroyed. Accordingly, the Rev. Samuel Sea- 
bury, an eloquent defender of the faith, early received the 
Apostolic office, from the Church in Scotland — and that eminent 
servant of Christ, William White, then a presbyter, in Pennsyl- 
vania — and Samuel Provoost, a presbyter of New York, re- 
paired to the mother Church in England, and received from the 
hands of her Bishops, the Apostolic succession — and with James 
Madison, of Virginia, who also received the Apostolic office 
from the English Church, have continued it down through the 
different Bishops since consecrated to that office — and now 
throughout the length and breadth of the land, the gospel of 
Christ is proclaimed through the Church, and by an Apostolic 
ministry. 

Happy people then are we, to have this ministry. For 



amidst all the agitations of the christian world, the Church has 
stood firm and decided — and not one of her Bishops has been 
carried away from the simplicity of the faith as it is in Christ. 
God grant that she may so continue — that in all the storms and 
tempests which are beating around her, she may, like the Ark 
of olden days, a beautiful type of the Church, ride safely over 
every tossing wave, until she quietly rests on Mount Zion, 
carrying back the Jew, long an exile from his home, with his 
harp tuned and singing the song of praise and gladness — and 
the Gentile— rejoicing, that Christ hath broken down the middle 
wall of partition, and united in the bonds of christian brother- 
hood, the whole nations of the earth. Hasten on, happy, hap- 
py day of the Lord. 

But, I have left, only a short space to notice the powers and 
duties of the successors of the Apostles. These, however, I 
have fully noticed on former occasions. I will, therefore, be 
brief. They are to ordain presbyters and deacons, and send 
them forth to preach the unsearchable riches of Christ. For as 
St. Paul says: " How shall they believe in him of whom they have 
not heard? And how shall they hear without a preacher? And 
how shall they preach, except they he sent V They are to rule 
and govern the Church, and be ready, with all faithful dili- 
gence, to banish and drive away from the Church all erroneous 
and strange doctrine contrary to God's word, and so minister 
discipline that they forget not mercy. 

They are to confirm all who have been made disciples 
through the washing of regeneration, (baptism,) by laying their 
hands upon them, and invoking the aid of the Holy Spirit, that 
they may continue Christ's faithful soldiers and servants, to 
their lives end, as St. Peter and St. Paul did upon the disci- 
ples in Samaria. 

They are to preach the word, as well as to send others to 
preach, and to do it wi thout fcari ng the face of man. The whole 
truth of God is to be made known — the riches of his mercy in 
Christ, as well as his determination to punish for unrepented 
sin — heaven is to be presented with all its joys, as the reward 



87 

of the faithful — and hell with all its woes, as the lot of the 
disobedient. 

They are to visit the sick, and comfort the dying believer, 
and hold up to ihe sinner, even struggling in the agonies of 
death, the invitations of mercy. These duties (vi^ith the ex- 
ception of ordination, confirmation, and ruling the Church, 
&c.,) are common with all the orders in the ministry. It is 
also the duty of the presbyter and deacon, to perform them 
with an eye single to the glory of God. And especially they 
are to tell men, that it is only through this ministry that par- 
don and acceptance with God, can be made known. Not that 
there is any power in the ministry to forgive sin, but they who 
hold this office, are the constituted agents, ''to pronounce and 
declare to his people being penitent, the absolution and remis- 
sion of their sins." Without such a declaration on the part of 
the ministry, there is no tangible evidence of pardon. The 
repenting sinner who has come to Christ by faith, may be ac- 
cepted long before this act; but this act is the tangible evidence 
communicated through the ambassadors of Christ. 

If not, what is the use of the ministry? They are the agents 
of Christ, and as such, are to make kraown the terms of recon- 
ciliation and pardon to sinners; and on the supposition that 
these terms have been fulfilled, they are also to declare that 
they have been pardoned and accepted of God. Such a view 
of this subject places the ministry where Christ placed it. and 
holds out to repenting sinners, the strong encouragement to 
come to the minister of Jesus, not as a mere hireling employed 
to perform certain specific duties, but as his agent authorized to 
tell him, his sins are forgiven. How holy the office ! and what 
weight of responsibility is thrown upon a minister of Christ. 

My beloved brother,* }0u have already received a part of 
this office, and are about to be advanced to a higher grade, 
" having purchased to yourself a good degree." You already 
know some of the anxieties and cares connected with the min- 
isterial office. But I bless God that with these you have had 
strong evidence that you have not laboured in vain. That he 

* The Rev. 3Iontgomery Sclniyler. 



38 

has vouchsafed his blessing upon your efforts, and given you 
some seals of your ministry. But my beloved brother, your 
work is only begun — the fields are white to the harvest — souls 
are perishing around you, and it becomes you to put on the whole 
armor of God, that you may be able successfully to contend 
against the evil one. Look first to yourself — cultivate a close 
intercourse with God — have the blessed Saviour before you in 
all his loveliness, and in all his efforts to save men — and lean 
continually upon the Spirit of God to hold you up, as well as 
prepare you for the duties of your office. Stand boldly, yet 
meekly, before men — and proclaim your message. Be mild — 
courteous — firm — decided — above all, preach Jesus. 

My beloved friends,^ you are now about to receive the low- 
est part in this ministry, yet it is an honorable part. It will 
enable you, (by the permission of your Bishop,) to preach the 
Gospel, and admit disciples into the school of Christ. The 
same advice which I have given to the beloved brother beside 
you, I would also give to you. But as you have not had any 
experience in the ministry, I would add a few cautions with 
it. The times in which we live are exciting, and you have 
need of much prudence and care, lest you may be drawn away 
from the appropriate duties of the ministry. Many suppose, 
and many too of those who are admitted into the ministry, 
that the way to be useful is to join heart and hand in all those 
societies which are formed by men for benevolent purposes. 
Indeed, a failure to do so, most generally brings upon all who 
refuse to join such societies, reproach and oftentimes scorn. 
Few have the moral courage to keep aloof, and follow the 
plans which Christ has given for the reformation of men. 
They let go the Gospel, and depend upon human efforts, to 
dry up the desolating streams of vice. Now, my brethren, 
I ask you not to oppose the efforts of men to put down any 
vice, God forbid! I would rather tell you to bid them God 
speed. But I want you to remember that you are always to 
be ministers of Christ. That He has instituted a, great society, 
into which he invites all of human kind — the Church. That 

*iVIr. Suljin Hciugh and Mr. I^dvvard llodgkin. 



39 

the means which He has revealed to promote their reforma- 
tion, not only of the outer, but the inner man, and fit them for 
becoming worthy members of this Church, is His Gospel. 

This is to be your means — and I would advise you, as you 
desire success in winning souls to Christ, and value your future 
peace and influence among men, to keep aloof from every 
voluntary society. In doing this, you are not to oppose any 
benevolent effort of men, but only to show, that wherever tjou 
go, and wherever found, you go and are found ready, to preach 
Jesus. This cannot be done in these societies. A minister, 
therefore, loses his influence — becomes secularized, and often- 
times excited, in a manner unworthy of his character and 
calling, and soon fails in the performance of the appropri- 
ate duties of his office. The religious world is full of such 
instances, and I would therefore, most affectionately warn you, 
and beseech you to be the more diligent in preaching the truth 
as it is in Christ. 

May God give you strength of mind and of body, to fit you 
for the arduous duties of the ministry, and at last give you the 
happy reward promised to all those who turn many to right- 
eousness — to shine as the stars forever and ever. 



'* 1 would to God it lay in me to restore the government of 
Bishops. For I see what manner of Church we shall have, 
the ecclesiastical polity being dissolved. I do see that hereaf- 
ter will grow Up a greater Tyranny in the Church, than there 
fever was before." 

Melancthon. 



APPENDIX. 



It is sometimes urged by persons, who deny the ApostoUc 
succession, and who are unable to meet the Scripture argu- 
ment, clearly proving that it was established by the Saviour 
himself, that such a government is monarchical, and unsuited 
to the genius of our free institutions. To persons who are in 
the habit of examining such subjects and forming their own 
opinions, it would be unnecessary to add a word to refute an 
assertion so utterly unfounded and at variance with the truth. 
But lest such appeals, (worthy only of religious demagogues,) 
to popular prejudices, should blind the minds of some honest 
inquirers after truth, I would very briefly show, the beautiful 
analogy which exists between the ecclesiastical institutions of 
the Protestant Episcopal Church of the United States, and the 
civil institutions of the United States. 

At the time of our civil revolution, the Church, as is well 
known, separated herself entirely from the jurisdiction of a 
foreign Bishop, and declared her independence; but she never 
could forget that ^ *' she is indebted, under God, to the Eng- 
lish Church, for her first foundation, and a long continuance 
of nursing care and protection." 

Having received the Apostolic succession from this Church, 
by which she could increase her ministry, and extend her in- 
fluence, her first efforts were made to conform her whole hu- 
man organization and legislation to that adopted and followed 
by the people of this country in reference to their civil govern- 

* Preface to the Book of Common Trayrr. 

6 



42 

ment. The consequence was, that the government of the 
Protestant Episcopal Church in the United States, became 
truly republican in its character, as we will hereafter see, and 
in which I have no hesitation in saying, that the rights of the 
people are better secured, than in any other ecclesiastical orga- 
nization; for there are no permanent officers, so far as the 
Laity are concerned, but fresh representatives are yearly se- 
lected by the people, and have a voice in all her legislation. 

But I will present the analogy to our civil government: 

In both, the power of government resides primarily in the 
whole people. 

In both, the forms of government are representative ; in the 
Church, however, there are no limitations in the application of 
the principle of universal suffrage. 

The parish meetings, and the town or district elections, are 
analagous. 

The parish vestries, and the select men, or common coun- 
cils of the towns or cities, are analagous. 

The union of parishes into dioceses, and the union of towns 
or counties into states, are analagous. 

The independence of the several dioceses, and the indepen- 
dence of the several states, are analagous. 

The union of the several dioceses into one General Conven- 
tion, and the union of the several states into one General Go- 
vernment, are analagous. 

The Diocesan Conventions, with their secretaries, and the 
state Legislatures with their secretaries, are analagous. 

The representation in the Diocesan Conventions, and the 
representation in the state Legislatures, from the people di- 
rectly, are analagous. 

The General Convention of the United Dioceses, and the 
General Congress of the United States, are analagous. The 
house of Bishops, in ihe former, corresponding to the Senate 
in the latter, and the house of Clerical and Lay Deputies, in 
the former, corresponding to the House of Representatives, in 
the latter. 



43 

But sufficient proof is here given to show, how scrupulously 
careful the Church has been to guard the rights, as well as se- 
cure them, of every member of her fold. The poorest mem- 
ber has an equal voice in her councils with the most wealthy 
and influential, and no law is imposed upon any, without their 
own consent. 



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